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PtLysiogrLomically Considered, 



■^ First. HIS PERSONALITY. 

^ Second. HIS CHARACTER. 

■^ Third. HIS PHYSIOGNOMY. 

HIS METHODS OF OPERATING. 






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DECEMBER, 1887. 



PIMCTE, ^O OEIVTS. 




PUBLISmJD 

PROF. A. E. WILLIS, 

835 Broadway, Cor. 13th St., New Toek. 



Copyrighted 1887. 



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— THE LIGHT-RUNNING — 




I MHtVtl^ OUTOF ORDER. 



NEW HOWE SEWING MACHINE aORARMffiS, 

... 20 UNION SQUARE,NX- 



CHICAGO 
ILL. 

ST LOUIS, MO. 



DALLAS 



B. 1. WALTIIS, 

-^ PIANOS * 

57 & 59 University Place, 

Cor. E. 12th St., NEW YORK. 

Pianos Sold or Eented— Cash or Credit- 
S Yfi^ute to t}\Q >fafve$er| Piki|o. 

Mr. R. M. Walters, manufacturer of the Nar- 
vesen Pianos, at 57 and 59 University Place, "New 
York, has received a well-deserved compliment in 
the action of the Board of Education of this city, 
who have selected the Narvesen for the new Pianos 
required in our public .schools. The pupils and 
schools as well as Mr. Walters should be congratu- 
lated on the choice made. 

—N. Y. H(me JoumaL July 30th, 1884. 



B.EASOHS WHY 
YOU SHOULD 

Have lOUE HEAD EIAIM 

FrRST. - Because Phrenology is the sim- 
plest, most comprehensive and perfect 
system of Mental Philosophy the world has 
ever been blessed with. 

Second. — It is the only science that wiQ 
tell you in a few minutes what your talents^ 
are and what business, profession or calling ; 
in life you are best adapted for. Some people 
spend half a life-time trying to find out what 
they are fit for. What a waste of time and 
money ! 

Third.— Because Phrenology and Physiog- 
nomy will guide you to a happy marriage 
and healthy offspring, or assist you to obtain 
these results after marriage. It will also as- 
sist you in the important duty of training 
children. Thousands of young people are 
ruined through not being trained right in 
early childhood. Parents should have their 
children's heads examined and learn the 
cause of their peculiarities 

FouKTH.— Because it is of special value in 
understanding your physical condition, that 
you may avoid sickness and thereby save 
time, money and much suffering. Good 
health is more essential to happiness than 
wealth. 

DESCRIPTIONS OF CHARACTER, AND MATRI- 
. MONIAL ADVICE FROM PHOTOGRAPHS. 

The December number of the New York Physiogno- 
7nist for 1886 contains an Illustrated Description of 
Mouths ; an article on the Physiog-nomy of Christ, 
unlike anything that has been previousy •written 
or printed, and other Interesting reading matter. 
Price, 10 cts. If ordered by mail, send stamps. 

Persons wishing lessons In the art of reading 
character by the lace can obtain them privately or In 
a class. Prof. Willis' latest work on lace reading, 
"THE HUMAN FACE," fully Illustrated, can be ob- 
tained for 6o cents. If ordered by mall, two-cent 
postage stamps will be received and postage prepaid. 
Prof. WlUis' large work, entitled, " human nature 
AND PHYSIOGNOMY" " ' 
$500. 

Prof. A. E 



finely printed and illustrated, 

WILLIS, 

(Phrenologist and (Physiognomist, 
835 Broadway, Cor- 13th Street, \ 

NEW YORK. 

Office hours from 10.30 A. M. till 4P.M. 

i^^Do not confound my name and address ;j 

with that of any other Phrenologist. ^ 

CHARLES F. NAEGELE, 

"The Alpine," 55 West 33d St., New York. 

Mr. Naegele has taken a course of lessons from me 
In Physiognomy, which, he has often remarked, has 
been of great benefit to him In enabling him to keep 
the correct outline and preserve the proper express- 
ion in his modeling of the lace. Were other artists 
to take lessons also It would insure the public with 
more correct likenesses of their friends. 

Prof. A. E. WILLIS, 

Physiognomist. 



%\}c ITnu l)orlv pijjjsiognomist 



PubUshed by Prof. A. E. WIILIS, I 
835 Broadway, New York. J 



DEVOTED TO SCTE.VCE, ART AND MOLALITY. 

DECEMBER, 1887. Price, 20 Cents. 




The Monkey Style of Hair Dressing. 

This common way of dressing the hair to cover the forehead, so similar in 
appearance to the forehead of a monkey, robs the face of intellectual expression, and 
leaves a mere animal and flirting look to the eyes and countenance. I understand 
this ridiculous style originated with the high-toned prostitutes of Eome, and in 
modern times was taken up by the same class of women in Paris, and finally came 
nto fashion here by mothers at first dressing their children's hair in similar manner. 



This is certainly not the Bible style of hair- dressing. Flirts invariably frizz, bang 
aad fix their hair so as to heighten the fascination of the eyes and the animal charm 
of the face. 

To such women and girls who are silly enough to dress their hair like the style 
in the above representation, I feel like quoting, by way of advice, a verse or two from 
Scripture : " Whose adorning let it not be the outward adorning of plaiting the hair, 
and of wearing jewels of gold, or of putting on apparel ; but let it be the hidden man 
of the heart ; in the incorruptible apparel of a meek and quiet spiiit, which is in the 
sight of God of great price. For after this manner aforetime the holy women also, 
who hoped in God, adorned themselves, being in subjection to their own husbands." 
Mark the phraseology here — " in subjection to their own husbands,' not the husbands 
of other women, as many of those who wear theii- haii' in this style are very apt to be. 



Creation and Invention. 



It is seldom that a human being makes a thing perfect in the beginning 
or at once: in this respect man is unlike his Creator, who makes, essentially, 
all things right and complete the moment they are brought into existence. 
Man has to rearrange, make over, improve and develoj) by the law of progres- 
sion, and he attains perfection only after a series of experiments and altera- 
tions. 

In one sense God only, is a creator; but there is a sense in which man, 
to a limited extent, creates. Creation is brino;inor to lio-ht or into existence 
and use what before did not exist. It does not imply, however, that what is 
brought into existence is made out of nothing, as the dictionary defines the 
word nothing; because, practically considered, there is no such thing as 
making something out of nothing. The Almighty did not make this world 
out of nothing: He rearranged and concentrated already existing elements 
and put them to a new use. Xeither did He make man out of nothing, but 
formed him by the laws of chemistry, from the clay of the earth and its 
atmosphere. It was a peculiar combination of existing elements producing 
a new thing, and the working out of a new idea in the mind of the 
Almighty. 

There are two kinds of creation — animate and inanimate. Animate 
creation is the w^ork of Jehovah only : no living being save Him has the 
power or talent to create a thing that has life and sensation. But man can 
and does create inanimate things, though even this form of creation — the 
highest talent man possesses — is very limited, and only a few of the great 
mass of human beings possess this gift to any valuable extent. This 
creative talent in the human mind is manifested chiefly in poetry, art and 
mechanism ; and no person can be a great poet, artist or mechanic, 
especially the two former, without having a fair share of creative talent. 
This is the leading trait in a good designer and architect; in fact, a good 
architect is a combination of the artist and mechanic, inventor and creator. 
Milton's " Paradise Lost " is a work of creation, and so is Bunyan's 
''Pilgrim's Progress." The masterpieces of great artists are works of 
creation. Wonderful mechanical constructions — such as the Brookl^ai 
Bridge, the Strasbourg clock and similar ingenious accomplishments— are 
largely the results of this faculty. 

Combined with the talent of creation there must be foreknowledge and 
inventive power, in order to make a thing perfect at the first attempt. The 
artist must in his mind see his picture in outline before he begins it, in 
order to make a success of it, and save himself the labor of erasing and 
repainting. The man who is going to build a great bridge must be able to 
see ahead all the difficulties to be avoided, and the uses and requirements 
of that structure, to have it perfect ; and he may also require considerable 
inventive skill before he is throucrh with it. 



Invention and creation, though allied, are not the same thing. 
Invention is based on discovery : the man who invents something sees and 
discovers a new way of making or doing a thing. Creation is a higher 
accomplishment : it is not an improvement on things that already exist, nor 
is it, like invention, suggested by something, or the need of something, tliat 
already exists. Creation is the highest order of originality and imagina- 
tion, and brings to light that which has no previous counterpart, likeness 
or use. Steam-power, telegraphy, and the teleplione are called inventions; 
so they are, but they are more than that — they are partially creations as 
well as inventions. 

Noticing the action of the steam raising the tea-kettle cover, and apply- 
ing it for practical locomotive purposes, was discovery and invention; but 
it required creative talent to design locomotives, cars and steamers, and 
make steam a means of yielding pleasure, beauty and comfort to the human 
family. The telegraph and the telephone are not only new methods of 
communicating thought, but they are a creation of a means of 
communicating thought, that never before existed in any similar way. It 
is difficult however to draw the line of distinction between invention and 
creation, as the one merger into the other; but by way of general and 
popular distinction, invention is a term specially applicable to ingenious 
discoveries in the world of mechanism, based on observation; and creation is 
a word more applicable to new ideas in poetry, fiction and art, based on the 
imagination. The phrenological distinction between the two is that, while 
both require the intellectual faculties, invention takes in the lower part of 
the side-head adjoining the forehead; and creation, the upper part of the 
side-head. As already intimated, foreknowledge, which arises from the 
faculty of intuition (phrenologically named Human Nature), is essential to 
oreation and invention. 

To bring these remarks a little nearer home, and practically apply 
them to the every-day affairs of life, it may be well to say that these 
inventive, creative and intuitive powers of the mind are very essential even 
in the less matter of fitting up a place or building for any purpose what- 
ever, either of a business, social, artistic, or scientific nature. One must be 
able to see ahead and know all the uses, difficulties, peculiarities and adapta- 
tions of a thing, to be able to construct it so that it will not need remodel- 
ling or improving. A great many things are made and numerous build- 
ings erected that are almost worthless, so far as the use for which they 
were intended, just because the projectors or makers lacked these mental 
ijiiilities. Herein lies the success of the enterprises in which men embark. 
Vo be able to formulate ideas, build plans, create resources and opportuni- 
t es, invent ingenious methods and divine which wky the events and 
business affairs of life will turn, is the greatest gift and of the highest 
importance in the career of one's life, in whatever sphere or occupation he 
may be engaged. 

- The late contest between the yachts Volunteer and Thistle illustrates 
ray idea to perfection. The designer of both these boats are smart men ; 
but the designer of the Volunteer has a much larger development of 
intuition and creative talent than the designer of the Thistle. Hence he 
knew how to build a boat superior in speed. The Thistle's builder is a 
ram of superior perceptive power, practical and mechanical talent, and 
knows well how to construct and put things together; but the Volunteer's 
builder, or rather designer, seemed to have a better idea of the principles 
■of construction. In other words, one of them could design better than he 
€ould build, and the other could build better than he could design. 



)qAqlT) |^r)YsioGrr)orr)icQ:iiY fe<©r)si0.ered.. 



Last Christmas The Phtsiogxomist contained an essay on " Christ 
Physiognomically Considered," and as Christ and the Devil are two persons 
whose characters and works are diametrically opposite, I think it best on 
this Christmas occasion to give his Satanic Majesty the benefit of a physiog- 
nomical investigation and analysis in the pages of The Physiognomist. 

In one sense the presentation of the Devil to my readers for a Christmas 
literary repast is not in keeping with the joy and spirit of the day and the 
memories it calls forth; but in another sense it is, because it was the Devil 
that made Christmas possible ; but for him there would have been no birth 
of Christ, and therefore no holiday to commemorate the glad event. And 
this is the only blessing which the Devil was ever instrumental in bringing 
into the world — giving us a Christ to love, revere and rejoice over. Then, 
if I can succeed in showing up Satan in such a light as will reveal his true 
character to my readers, so that they will turn away from him in disgust, 
and set their affections upon a higher and grander character, it will probably 
enable them to appreciate and enter into the Christmas festivities with 
greater zest and more thankful hearts. 

Is there a personal Devil? is often asked. I answer, Yes; for the 
simple reason that something cannot proceed from nothing. Evil exists ; it 
is a mental peculiarity: disease is a bodily affection, but evil springs from 
the mind or spirit-nature of humanity. Disease is the result of evil, and, 
as disease is not an inherent or constitutional part of the body, neither is 
evil of the soul ; it has been engrafted, so to speak. If, then, evil is asso- 
ciated with intelligence and spirit-life, and not matter, is it not self-evident 
that some intelligent spirit must be the author of evil? Evil itself is not a 
living, original principle; it is like disease, which it engenders. Hence evil 
is only a result, and could not start itself into existence and action any more 
than a stone could bring itself into existence or move itself from one place 
to another. To conceive, therefore, of the existence of evil in the world 
without some intelligent being as its head and designer, is, to my mind, an 
absurdity. If Satan is simply a name for something that exists without 
any intelligent individuality — what some call " the principle of evil " — then 
it is the liveliest principle that I have ever heard of : one so active, so 
designing and systematic in its operations upon the human mind and heart 
that there is practically no difference between this so-called principle and a 
living, intelligent, individual spirit. Whether hell is a state or a place, it is 
hell all the same, and it will be hell enough for the people who get there ^ 
and whether the Devil is a real or an imaginary individual, his name stands 
all the same for that unseen but powerful ever-present influence that demor- 
alizes the human soul and excites the heart to evil thoughts and actions. 
When we consider that the very elements which surround us affect our 
minds and feelings, and throw us into different moods at various times, I 
cannot see anything hard in believing that there is an intelligent evil spirit 
operating upon the minds and hearts of the human race. 

Where, then, did this intelligent evil spirit come from? and whence his 
advent into this world ? The Bible only gives us any light upon the subject, 
and I have no space here to argue with skeptics about the truth of the Bible, 
except to remark that the combined brains of a dozen Shakespeares, Miltons 
and Bunyans, with as many more of the most profound scholars and think- 
ers of the age, could not produce a book like the grand old Bible. It has 
always seemed to me that skeptics and infidels lack good sense ; they cer- 
tainly lack full brains, for in all whom I have seen and examined there is a 



sloping off and deficiency in a certain part of the skull. And as for the 
atheist or materialist, I have no hesitancy in pronouncing him an egotist; 
for, even should he be correct in his ideas, he will never have an opportunity 
to laugh at the Christian on the other side of the grave, nor will the Chris- 
tian be any the worse for having lived and died free from indulgence in 
pernicious worldly pleasures and luxuries. But, should the Bible be light 
and the infidel wrong, how will Mr. Infidel look and feel when he faces the 
Christian and his Creator at the Judgment Day? Won't he look and feel 
crest-fallen? Don't you think, reader, even as a matter of policy, you had 
better be on the safe side ? 

We learn, then, from the Bible that Satan is a fallen angel, that he was 
one of the dignitaries of the celestial region, and was by God cast out of 
his first home to be a w^anderer through space, that he finally alighted upon 
this earth, and began his new and wicked career by visiting the beautiful 
home of our first parents, the Garden of Eden, and tempted them to disobey 
the commands of their Creator. 

There is considerable difference between man's sin and that of the 
Devil: the sin of man — with the exception of one phase of it — is pardonable, 
but the Devil's sin will never be forgiven. This fact alone is sufficient to 
indicate how heinous was that sin in the sight of the Almighty, and I think 
it pretty clearly shows that the Devil insulted and warred against the 
dignity and authority of God. Two rivals to a throne never can live at 
peace in the same country — this is clearly demonstrated in the history of 
our own world — and when the Devil showed, as I believe he did, a deter- 
mined disposition to exceed his authority and usurp the place and homage 
due his Superior, it was absolutely necessary for the peace of heaven that 
he should be cast out and banished forever from the presence of God. The 
Devil, then, sinned directly against his Superior, whereas man sinned indi- 
rectly, through persuasion and deception ; he did not voluntarily rebel, as 
did Satan. To be a little fuller and clearer concerning Satan's sin, my idea 
is that he wanted a position still higher than he occupied, where he could 
reign, receive homage and exercise authority ; and that this desire was 
accompanied with jealousy towards one higher in authority and honor than 
himself, which engendered a spirit of disobedience and rivalry that culmi- 
nated in rebellion. I have no idea, however, that Satan's jealousy was 
toward God Himself, but ratlier His Son, whom we call and know as Jesus 
Christ. 

The very fact that Christ came to this world to redeem men and coun- 
teract the power of the Devil here would seem to give color to this idea. 
And, furthermore, the promised final triumph of Christ and His Church — 
His Bride— over the Devil— when the latter is to be bound and cast into 
outer darkness, perhaps some remote part of the universe, where the light 
from no sun, moon or star will ever shine or penetrate— would seem to indi- 
cate that the Devil's sin was in some way due to the person and reign of 
God's Son. I may remark here that the original word for hell is Tartarus^ 
and it is used in the Greek classics to signify " the lowest and darkest pit 
in the universe." 

That the love of power and adulation was strong in Satan is evident 
from two incidents— the first, when he told Eve "she should be as gods, 
knowing good and evil," and the second, when he promised Christ all of 
this world that He could see if He would fall down and worship him. In 
both these cases the idea of being a god, or as a god, seemed uppermost in 
Satan's mind. And this false ambition, which had been his own ruin, was the 
poison he injected into Eve's mind, and which he tried, but failed, to do with 
Christ. Every form of temptation presented to Christ as a man, in his 
contest with the Devil, was based on or had its rise in the faculty which 



Phrenologists call Approhativeness — the love of praise, honor, desire to 
excel, show off, be first and foremost. It was this faculty, in connection 
with self wil], that ruined the Devil, ruined our first p&rents, and has been 
and will be the ruin of hundreds of millions of the human race. "All flesh 
is as grass, and all the glory thereof as the flower of grass." Flesh is like 
grass, because the former, like the latter, grows old, withers and dies; the 
glorv of the flesh is like the flower of grass, because it is transient and 
worldly. TVhat a rebuke to the world of fa^hion and the pride of the human 
heart I Humility that is born of natural modesty is a spiritual flower, that 
buds in this life and blossoms in the future life, and the glory thereof en- 
dures forever. If there is anything the New Testament speaks out emphat- 
ically against it is the p/xide, vanity and selfishness of the human heart ; and 
the soul that constantly lives and revels in these evil and hell-born instincts 
need never expect to see the splendor and beauty and bask in the light and 
glory of God's immortal Paradise. Pure, heaven-born love is the only 
thing that will destroy the selfishness of the heart, with all its attendant 
evils, and give one a transport to the land of bliss, where pride and vanity 
can never show their Satanic faces. There will be no faces in heaven bear- 
ing the image of the Devil ; they will all look Chri^t-like and God-like. But 
Christ was too modest, humble and unselfish, even as a man, to be carried 
away with the Devil's flattery, or be tempted to make a show of Himself 
just to please Satan's vanity. But in Eve he found a nature more suscep- 
tible to flattery, and so she swallowed his sugar-coated pills of soul-poison, 
which, though death to her spiritual nature, was life to that three-headed 
"weed which has grown and flourished in the female heart through all gen- 
erations — viz., pride, vanity and deception — and which, in the heart of man, 
has assumed the form of conceit, selfishness and lust. These are the seeds 
of .sin, with their attendant diseases, which the Devil has sown in the human 
heart, which has made the great mass of the human race his willing slaves 
and worshippers, and exalted him as the god of this world. 

As to the character of Satan since his fall, the meaning of the names 
given to him will suflice to explain. . He is called a Devil, which signifies 
demoniacal. Very wicked people are called devilish because they are crazy 
with lust and sensuality.; and when controlled and carried away by the 
force of their passions they become human devils, and are like maniacs 
roaming through society. And it is due to this phase of his character that 
the Devil is described as "going about seeking whom he may devour ;" he 
is so crazy with malicioas hatred and jealousy of the power of Christ, that 
he would like to destroy or ruin every human creature. Being crazy with 
passion, however, must not be confounded with craziness that results from 
the dethronement of reason. Being intellectually crazy and wickedly 
crazy are two different things ; in the latter the person is responsible for 
his acts, in the former he is not. The one kind of craziness is the result of 
something being in him which ought not to be there, and the other kind is 
due to something having gone out of him which ought to be there. 
[Guiteau, the assassin of Garfield, had the devilish or sensual kind of crazi- 
ness, but not the intellectual, and I said so before he was executed, after 
having made an examination of him in Washington jail.] 

Satan signifies the hater, accuser, adversary, opposing spirit. Here 
we get a step further : we not only have a wicked, dangerous spirit, but 
an enemy — yea, more than that, an accuser, a railer, one who brings malicious 
and false charges, which is the outgrowth of hatred, and consequently allied 
to murder. It was by inciting the Jews to bring false accusation against 
Christ that he was condemned and crucified. And this phase of the Devil's 
character is largely abroad in the world to-day ; hence men revile and 
wi'ongfullv accuse one another, and manv an innocent person is made to 



suffer. Uiulermiuiug another's character by artful iiisiiuialioiis is tlie 
result of a Satanic spirit, and so is the common practice of op|)osing 
another's plans and efforts, through a feeling of jealousy and retaliation. 

He is called the Old Serpent, which illustrates that phase of his character 
conspicuous in his dealings with the liuman race, namely, cunning, subtlety, 
artfulness and deception. It is the serpent-nature of the Devil that is most 
apparent in the actions and countenances of sinful people ; no other part 
of his character is more strongly and deeply stamped in the hearts of 
humanity, as I shall presently explain more fully. 

He is also named the Dragon, which expresses another form of the 
serpent-nature — 1 mean maliciousness and the power to poison. These are 
the two chief characteristics ascribed to the Dragon in the Scriptures, and 
these are likewise strongly stamped in the human heart and soul. That 
the Devil is a skilled poisoner who can doubt? He is a good pharma- 
cist, and knows how to compound a poison for the different kinds of 
souls and natures that he has to deal with, and his maliciousness is seen in 
the strong and deadly doses he gives his victims. Poison and artful insinu- 
ations seem to be the Devil's strongest weapons of warfare with the 
human race, and he supplies his human agents with them to a liberal 
extent ; for all over this sin-cursed world we see men and women suggest- 
ing and insinuating evil thoughts and desires into the minds of others, and 
thereby poisoning their souls and setting their passions on fire. 

And finally, he is called Beelzebub, signifying a heathen deity to whom 
the Jews ascribed supremacy among evil spirits. This shows his high order 
of intelligence and power. He is prince among the evil sprits who fell from 
their "first estate" with him. He is a leader, a general of no mean order, who 
knows how to plan his battles and marshal his forces. But, like Xapoleon 
Bonaparte, his ambition is false and his car.se is wrong ; and when he met 
Christ on Calvary he met his Waterloo. Like Wellington and Napoleon, 
Christ and the Devil had two conHicts — a preliminary battle in the wilder- 
ness and a second and final < ne in the Garden of Gethsemane. In the 
Garden of Eden the Devil won ; his genius in the form of intuition and 
cunning and subtlety was too much for the callow innocence of Adam and 
Eve. But when he met the intelligent purity of the Son of God in human 
form, he found an impregnable fortification which his genius could not 
batter down. His power over this world, however, is still great for the 
present ; men bow down to him and worship him as did the Jews the 
golden calf ; and the majority of the earth's inhabitants are still under the 
sway of the Devil — by mature they are his cliildren ; for they not only do 
his work, but bear his image in their countenances. 

As there is considerable difference in the quality and degree of human 
organisms and minds, so there is in the intelligence, power and rank of 
spiritual beings ; and the advent of Satan into this world, if not what some 
would call a necessary evil, which is a doubtful question, has been at least 
a means of creating a new order of heavenly beings. 

I look upon man as the lower order of spiritual intelligence and 
the highest of the animal creation. 3Jan, like his Maker, is evidently a 
trinity, composed of body, soul and spirit. The body is the earthly and 
lowest part of him, and the spirit the highest. The soul is simply the life 
principle of the body, and dies and passes away with it ; it has no existence 
without the body, neither has the body without the soul. But the spirit 
can live in the body or out of the body. It is not material, and therefore 
cannot be dissolved nor annihilated by the death of the body and soul. 
Pure spirits will live hereafter with God and His angels ; bad spirits will 
live hereafter, if they live at all, with the Devil and his angels in the far- 
away bottomless pit of the universe. Redeemed spirits will constitute the 



new order of heavenly beings ; tbey are superior in strength and force of 
character to lost spirits. Had there been no Devil there would have been 
no sin, suffering and misery to test and discipline the souls, or, more tech- 
nically speaking, spirits of the earth's inhabitants. The Bible teaches us 
that the redeemed in heaven w411 occupy a higher place in their social and 
intelligent life than the angels, being no less than sons of God — the Bride 
of Christ. The tribulations of this life purify and fit the spirits of human 
beings for a higher order of existence in the great and never-ending future. 
Just as the pains, troubles and cares of motherhood tone down the light and 
jubilant spirits of girlhood, and develop a serious, thoughtful mind, a 
stronger character, and call into action the higher forces and nobler 
impulses of her nature, so the spirit that can pass through the trying ordeals 
of a sinful world, and withstand the many temptations that beset it on 
every hand, instead of sinking into degradation, will develop a new life and 
character, that will enable it to rise victorious over all its foes, and possess 
and reveal a new phase of character entirely different from any other intel- 
ligent spirit, however great or pure it may be. It is on this principle only 
that I can understand why Satan has been permitted to visit this world and 
seduce and betray the human race into sin and rebellion against their 
Creator, developing such fierce passions in the soul as to render necessary 
such a place as hell for the future abode of lost spirits, and a Saviour to lift 
such as will from such an awful fate. 

As to the Physiognomy of Satan we must judge of that largely by 
what we see of it in the faces of persons — his children and followers. Hav- 
ing transmitted his character to the race through the seduction of Eve, it 
follows that he naturally transmitted his likeness along with it, just as we 
all bear more or less the characters and likeness of our earthly parents. 
Every wicked-looking, sin-cursed face is a reflex of the Devil's likeness; and 
as in different persons we see different vices portrayed, so we also see different 
phases of the Devil's countenance in these various expressions. Were the 
Devil to appear in human form, however, I hardly think he would be as 
ugly and hideous-looking as some persons suppose, or as some have 
described and painted him to be, even if he wore his natural countenance 
without any dissimulation. He would probably be what the world calls 
good-looking; for we must remember Satan was once a holy angel, and we 
can hardly conceive of angels as being ugly, so he was beautiful when he 
sinned; and though his original beauty has been marred by sin, there must 
be much of his former beauty left, and the change in his countenance 
would be more in its expression than in the form or outline. Then the faculty 
of approbstiveness generally imparts a certain kind of beauty to the face, 
and that being large in the devil, it would influence or shine in his 
countenance. Age, however, may add to his deformity, and the longer he 
lives the worse he will look. We see this illustrated in human beings. Let 
some fair and virtuous one plunge into a life of dissipation and crime, and 
as months and years go by her beauty will fade, and the features and 
expression begin to show the effects of her sinful life. But we must not 
suppose that the Devil in human shape would have a coarse, rough, brutal- 
looking face; he would be what I term a wicked beauty, for I recognize two 
types of beauty — the pure and the wicked. There are certain sins that do 
not brutalize the face, and there are vices that do. Satan's sin was one 
springing from the selfish sentiments, and not from the brute propensities; 
and it is only vice and crime arising from the propensities that brutalize the 
face. Man being a compound being — spirit and body — his sin became 
twofold; it started in the perversion of a selfish sentiment and ended in 
the gratification and ;f)erversion of a propensity, and thus his whole nature 
was corrupted, and his face made the medium through which his sins are 



made manifest, especially those pertaining to the body, or the propensities 
and j^assions. But the sweet and innocent beauty of Satan's countenance 
must have long ago passed away, and the apparent sweetness in his face is, 
or would be, if seen, simply the expression of cunning and artfulness, which 
we seein thefacesof his cliildren everyday. It is this characteristic that 
makes some persons and even children look so cute and knowing, and that 
imparts a love for the funny and comical things of life, for theatrical plays, 
or whatever is humorous and nonsensical. It likewise imparts the talent 
for simulating and acting. Faces with this kind of expression are generally 
liked better than those more pure and spiritual-looking, specially by people 
having this characteristic themselves. Advertisers will often select such 
faces to put on cards and wares of various kinds, particularly pictures of 
children and women, showing them half-dressed. 

As the mind of a man is expressed in every feature of his face, so like- 
wise are the character and likeness of Satan; the mouth, nose and eyes are 
each stamped with more or less of his image. But it is in the eyes we see 
most of the Devil in human form; it is there he shines forth in all his glory 
— such as it is — there he speaks, and tempts, and lures. The most con- 
spicuous characteristic and therefore likeness of the Devil which we find 
portrayed in the eyes, is deception, evasion, cunnning and dissimulation. 
Well may Paul say, ''Satan fashioneth himself into an angel of light." 
Could there be anything more deceptive and ludicrous than the Devil, black 
with sin, appearing as an angel of light ? This is what his children, who 
are full of cunning and evasion, do to a certain extent; they hide their 
sinful natures and real character to the superficial observer with their sweet, 
artful, winsome and fascinating looks. They are like foxes that are bright, 
active and apparently too innocent to touch a chicken; but just wait till 
these nimble innocents get a chance, then lo! the poor chickens, how they 
get scooped in ! And this is about the way the Devil and his agents 
gather in the unwary; they first disarm them of suspicion by false appear- 
ances until they get them within their power and grasp. The deceitfulness 
of the Devil crops out largely in the blonde-type of humanity; his artful, 
subtle and insinuating nature in the brunette-type ; and his pride, vanity, 
arrogance and assumption in the aristocracy. If we could see Satan with a 
human head he would undoubtedly have the aristocratic-shaped head, which 
is full, broad and high in the back and upper part of the skull, the location 
of the organs from which spring the selfish sentiments — love of adulation 
desire for display, love of fine, showy things, love of pomp and power, 
desire to rule and follow out self-inclinations. But the Devil would have a 
deep hollow in the centre of his head, the location of veneration, respect, 
submission, and love for that which is divine and pure. Here is where the 
Devil and Christ would differ in the shape of their heads. Christ's head 
was undoubtedly high in the centre and forepart, but only medium in 
development in the b?ck top-part, while the Devil's would be the opposite. 
And this is the great defect with humanity ; their heads are moulded too 
much after the Devil's and not enough after Christ's form. This is why 
there is such a sad lack of reverence in people at the present day. Eight 
or nine heads out of ten I examine are deficient in veneration, evidencing 
that there is generalW little love for God or man. I do not mean to say 
that every man with deficient veneration has the Devil in him, but that he 
•is weak in the highest faculty of his spirit-nature and is liable to be 
irreverent and disrespectful to others, unless controlled by other faculties 
or influences. 

All faculties of the mind are good when properly exercised, but sin in 
the human heart has perverted their use. The perversion of the faculties 
is what constitutes sin. The Devil misused his own faculties, and then 



10 

succeeded in getting our first parents to do the same thing, and therein is 
where the transmission of sin through all generations comes in. When a 
faculty or propensity, and, through it, the corresponding organ of the 
brain, is perverted, it throTTS off a different kind of nerve and magnetic 
force from what it should if healthfully and righteously exercised. This 
abnormal condition of the nerve-force and electricity of the body is not 
only transmitted from parents to children, but it acts upon similar faculties 
and propensities of other human beings. This is why sin is catching, why 
one bad spirit tempts and allures another — spirit acts upon spirit, mind 
upon mind, and nerve-force upon nerve-force. The Devil understood this 
psychic law to perfection, and he is still using it to seduce and ruin the 
souls of mankind. It is this that we might call the sting of the serpent. 
Satan poisoned one or two faculties of the human mind — that is, he 
changed their natural use, perverted their normal, healthy action, just as 
the sting of a venomous reptile changes the nature of human blood; and as 
a few drops of poisoned blood will corrupt and destroy the whole body, so 
the perversion of one or two faculties will corrupt the whole moral nature. 
Thus does the Devil, snake-like, coil around the human heart and crush out 
its spiritual life. The most serpent-looking eyes, and perhaps the most 
devilish, are the black, beady eyes with upper eyelid not clean-cut and well 
defined, but having that puffy fulness between the lid and eye-bone. 
Tennyson, in his poem on ''Lilian," speaks of black-beaded eyes as "so 
innocent — arch, so cunning — simple." There may possibly be some young 
women and girls whose eyes look " innocent — arch, and cunning — simple," 
but they are certainly not black-beaded eyes. There is too much of the 
Devil behind them to be either innocent or simple. I am not much of a 
poet, but I think I can sum up the chief characteristics of such eyes in two 
lines when I say 

Behind such eyes the Devil lurks 

To lure you on to evil works 

It is in such eyes you see Satan in the character of the Serpent, and if 
he were to appear in human form, I apprehend he would have glistening 
and fascinating black eyes. I never look into such eyes or into the 
eyes of a serpent or a goat, without thinking of the Devil ; for Satan 
is as artful as the goat, cunning as a fox, watchful as a cat, vain as a 
peacock, wise and malicious as a serpent, mean and crafty as an eagle, 
selfish as a hog, bold as a lion, and furious as a tiger. I believe all the 
savage animals and birds and venomous reptiles are cursed with the nature 
of the Devil. I have seen the Devil pictured in some of the negro and the 
Jewish countenances and those of other dark races very strongly. I mean 
no disrespect to either of these races, nor have I the slightest prejudice 
against them, but I sometimes see a face belonging to one of these races, 
the negro particularly, that expresses to my mind almost the Devil 
personified ; and the reason of it is because in such faces I see not only 
artfulness and cunning, but lust and licentiousness also — not that these two 
latter qualities, which arise from perverted amativeness, can be considered 
expressive of the Devil's looks, for I do not suppose there is any sex-feeling 
or sex-nature in Satan or in the angels, either good or bad. But cunning 
and licentiousness go together, because it was cunning that perverted the 
amative feeling, producing licentiousness and lust; and while cunning 
shows the likeness of the Devil, lust shows his work. Cunning — which is a 
name for subtlety, evasion, deception, dissimulation and lying — always 
winks at immorality, and in fact is ever ready to suggest it; hence 
wherever cunning is large in a person the love-nature and passion is 
generally impure. So when the Devil stung the human soul with guile, it 
soon poisoned the love-passion, and as the power of procreation is vested in 



IT 



The Licentious Eye. 

^«.^.„^^^ This is a licentious wanton eye; with a 

moderate amount of cunning. The pervert- 
ed and excessive exercise of the love-passion, 
besides the peculiar expression it gives to 
the eye. is physically indicated by the some- 
what sharp, full and crowding-up appearance 
of the under eyelid, as seen in the above cut. 
Sinful indulgence of the love-passion is 
shown in the under eyelid and cunning in 
the upper eyelid, or rather the puffy fulness 
of flesh between the upper eyelid and eye- 
brow. Thus do these two evils, lust and 
T ~ cunning, impart to the eyes a wicked, in- 

- . ^i;-^^ sinuating alluring and Devilish expression. 

"^'' The amateur in Physiognomy, however, must 

be careful to aistiuguish between the fullness of the eye that is indicative of 
language and that which shows lust and cunning. In the latter the form of the eye- 
lids is different, and the expression still more so. Language or the ability to express 
one's thoughts fluently, gives a pure and beautiful form and expression to the eyes ; 
whereas cunning and lust make them look immodest and mcked. 




The Spiritual Eye. 

When the upper eyelid is well defined, and 
recedes under the eye-bone, leaving an open space, 
as seen in the above illustration; there will be 
found a frank and sincere nature with the absence 
of all phases of cunning. There may be an amorous 
nature, but it will be refined and spiritual rather 
than carnal. Such eyes are more easily read and 
understood than cunning eyes, because they ex- 
press, or rather do not hide, the thoughts, feelings 
and desires by simulation. 





The Carnal Eye. 

An eye that has a puffy fulness between the 
upjDer lid and eyebrow will by nature be prone 
to lying, deceitfulness, artfulness, evasion, sensu- 
ality, impiety, hypocrisy, and almost everything 
else that is purely l)e\ilish. Nothing but the adop- 
tion and constant exercise of Christian Faith and 
Love will ever restrain the evil tendencies indicat- 
ed in such eyes, or direct and use such characteris- 
tics in a proper manner. 



The Hog Eye. 

Observe the small, flat form of this eye, and the 
lack of well-defined eyelids. There is nothing noble 
or spiritual in its expression. It is simpy a cunning, 
animal eye, almost destitute of soul caiDacity. To 
ascertain whether good or evil traits are chiefly pic- 
tured in any kind of eye, its expression must be 
studied as well as its size, shape and color. 




ti 

that passion, we see how the passion of sin is transmitted. We are told of 
Christ, that there was no guile found in Hira, and that is why He was so 
pure, and hated the hypocrisy of tlie Jewish Pharisees, why He did not 
laugh nor perhaps seldom smiled. Laughing and smiling are associated 
with theatrical talent, and not with tlie religious nature ; it springs from 
cunning, and is the twin-sister of dissimulation. Hence, smiles are only 
innocent and harmless when cunning is modified and controlled by the 
moral and intellectual faculties. When cunning is controlled by the selfish 
sentiments and propensities, then smiles are deceptive, alluring and 
Devilish. Cunning is the opposite of innocence and truth, but it seeks to 
emulate it. It intoxicates and bewilders innocence with its simulating 
smiles and subtle poison, and is therefore the Devil's chief weapon by 
which he operates upon the lower part of the brain, the seat of the 
passions ; while Christ and His spirit operates upon the upper part of the 
brain, the seat of the moral organs. Gunning is a spiriiual poison that, 
like yeast, gradually spreads its influence till the whole soul is defiled 
thereby ; it is the root of iniquity, the very soul of evil. It is the mother 
of lies ; hence lying is a deliberate, cold-blooded and Devilish act, and the 
people who flippantly indulge in it should be tabooed from civilized and 
Christian society just as readily as a drunkard or common harlot would be. 
There is no excuse for lying, unless it be the perverted and natural 
depravity of the heart. I can understand how a person goaded on by some 
strong passion may commit an immoral or criminal act, but lying is not the 
result of passion or intense excitement; it is done in a cool, calm and 
normal state of mind. It is the outgrowth of evasion, deception, cunning, 
meanness and selfishness. Guile and lying go hand in hand, and are the 
very opposite to spirituality. Lying is carnal; truthfulness is spiritual. 
We are admonished in the New Testament to "long for the spiritual milk 
which is without guile, that we may grow thereby unto salvation." Guile, 
which seems to be the parent of lying, is classed in the Bible among the 
black list of iniquities which are abominable in the eyes of the Lord. It 
would seem, therefore, that liars stand a slim chance of passing within the 
pearly gates of heaven. The primitive woman having been deceived by a 
lie, many women seem to make it their business to deceive others. 
This is the Devil in woman. The habit of lymg, so common among 
women, is largely the result of bad training. Mothers teach their children 
to lie by telling lies themselves in their presence. To illustrate : While I 
was talking to a mother one evening, in the presence of her thirteen-year- 
old daughter, she told me a deliberate lie. The child unwittingly called 
her mother's attention to her mistake, when the mother emphatically 
contradicted her daughter in a manner which left no room for doubt in the 
mind of her child as to her mother's intention of falsifying, and at the same 
time rebuking the child for correcting her. About nine months aftervv ards 
her daughter told me a lie ; she had learned the art of lying and deceiving 
from her mother. And yet this same mother professed to be, and I 
presume was, in other respects, very particular about the bringing up of 
her daughter. Cunning divines motives, understands what you want to 
do, will do, or are capable of doing; understands the art of temptation, and 
delights in pursuing that art. Cunning makes children precocious and 
more knowing than their grandparents ; renders them quick to perceive 
and learn things savoring of evil ; makes them bright, smart, cute, 
and enables them to appear more mtelligent than they are. Cunning 
mocks at modesty; it is bold, cheeky and impudent; and when it 
is strongly expressed in the eyes, accompanied with licentiousness 
and lust, the expression is most Devilish. Persons Avith such eyes 
always see what they ought not to see, and generally pass by or overlook 



13 

what they ought to see. It is an interesting study to note how cunning 
displays itself in various classes of people and degrees of intelligence. 
The lower the type of humanity, the lower will be the nature and manifes- 
tation of cunning ; and the higher the type, the more relined its manifesta- 
tions, though none the less evil. Cunning in society-people likes 
immorality in disguise or in plays — for instance, where it is partly hid by a 
thin veil of concealment, so that it is not too open and glaring, and at the 
same time discernable enough to arouse curiosity and create a desire 
to see just a little more. 

As I have stated, I use the word cunning here to express all the char- 
acteristics of the serpent-nature, just as the word family includes several 
individuals; hence, while in one sense cunning and sensuality combined 
impart to the eyes their most Satanic expression, there is another sense in 
which cunning hides much of the expression of lust. When only the politic 
and secretive part of cunning is combined with a lustful nature, the expres- 
sion of the latter is somewhat concealed; but when the artful, suggestive and 
insinuating phase of cunning is combined with lust, then the wickedness of 
the soul is more clearly and strongly expressed in the eyes. I shall not soon 
forget the face, and especially the eyes, of a woman whom I passed on Broad- 
way one evening near the Fifth Avenue Hotel. Her raiment was fair to 
look upon, but her face reminded me of a " whited sepulchre;" it shoAved 
the form and traces of previous beauty — of the worldly type — and per- 
haps in that sense she might be called pretty even now; but her eyes, though 
I had only a moment's glance at them, bore the signs of a high develop- 
ment of wickedness, and though young in years she was old in sin; her eyes 
looked so wicked that they might be called the windows of hell. Alas for 
the man who falls a captive to such eyes ! Fair and glittering though they 
appeared externally, they nevertheless revealed a rotten soul within. Oh ! 
woman, thou art to suffering humanity either an angel of joy and comfort 
or a fiend in human shape. The light of thine eye and the smile of thy lips 
shall lead men onward and upward to glory, or downward to shame and 
perdition. The winsome tones of thy voice shall incline men's hearts to 
paths of wisdom and righteousness, or to the winding path that leads to 
turmoil and strife, and ends in death. Woman, thou art the mother of us 
all, and as the stream can rise no higher than the fountain, neither can man 
rise higher than the terrestrial creature who brings him into the world: 
therefore, with all thy grace and beauty, strive for intelligence to guide thy 
ways; morality to direct thy social nature ; devotion and spirituality to 
purify thy heart and soul, then shalt thou be doubly blessed in thine own 
nature, and lift the race upon a higher, nobler and grander plane of physical 
and spiritual existence. 

My last point in the consideration of Satan is how he operates upon the 
human mind and works for the degeneration of the race. I cannot persuade 
myself to think that Satan is ever-present, that he is temi^ting everybody at 
the same moment, or beside the same person all the time. 1 regard him as 
a swift and active spirit flitting from place to place and person to person, 
just like a troublesome mosquito that flies about, stinging right and left 
whenever he can light on a suitable spot, the chief dift'erence between the 
mosquito and the Devil being that the Devil keeps stinging the year round, 
whereas the mosquito does give us a rest part of the time. So Satan with 
his eagle-eye and keen intuition soon spies out a victim among the sons or 
daughters of men whom he can seduce with his subtle poison, and then 
make an agent of him to carry on his work, while he, Mr. Devil, is looking 
out for another victim in some other family or place. Yes, the Devil is a 
good business man, and knows how to manage things and persons thorough- 
ly; he made a good business move when he induced persons of easy con- 



14 

science and mercenary nature to write and scatter trashy novels broadcast 
over the land for young people to read. He gained an immense power over 
humanity when he created an appetite — which arises from cunning and 
amativeness — among young women for highly-colored, sentimental love- 
stories, some of which have little foundation save in the excited brains of 
the unscrupulous, money-grabbing writers. So crazy are girls to read such 
trash that they can't go to their meals, to their work, or on a little pleasure 
trip without taking along a novel, just as a fashionable woman would take 
along her poodle-dog. Why, the average New York girl can't cross over 
to Coney Island to take a bath without carrying a love-spiced novel with 
her. Perhaps they think that reading a few pages after they come out of 
the water will warm them up; it will certainly warm up their passions. A 
gentleman who had been visiting fashionable summer resorts told me he had 
seen the women there with the most amorous novel of the day; a book so 
bad, he thought, as to be classed among immoral literature. Some of them 
feeling a little ashamed, had the cover partly turned back so as to conceal 
the name of the work, while others more bold and careless — having more 
cunning — had the title in full view. It would probably take a whole winter's 
preaching and Sunday-school teaching to take the effect of that novel out of 
the souls of the readers, and yet I presume if some phrenologist were to 
examine some of those young women's heads, and tell them they were very 
fond of the opposite sex, they would deny it point-blank. A father once 
brought his two daughters to me to have charts of their heads, but foolishly 
insisted that I should not mark the size of their love-organs. I query 
whether he were as particular about his girls reading love stories; it not, 
he made a great mistake. Sham modesty always aids the Devil's work 
more than it does home-influence. Well, the Devil spies among this class 
of novel-readers a young woman of pretty lively turn of mind; by subtle 
influence he manages to get her acquainted with a fast and unprincipled 
man whose presence in society is worse than a loose tiger. He talks sweetly 
and softly to her, studies her nature thoroughly—for bad men as well as bad, 
designing women are generally good readers of human nature; takes her to 
theatres and balls and the usual after-theatre champagne suppers, and in a 
very short time she is a ruined woman. Then she, devil-like, maddened with her 
downfall, vows she will get even by ruining as many men as she can. She 
in turn becomes the tempter; dressed in the finest clothes she can command, 
and with a liberal use of powder and perfume and the exercise of all her 
perverted intuition and tact, she starts out into the world on the Eveish 
principle of take and give, to lure the innocent and sow the seeds of discon- 
tent and misery in happy homes. 

The Devil roams about till he finds some man or woman with literary 
talent and imaginative mind and licentious heart ; then he whispers in 
the ear : "Now you can make some money if you will write a wicked 
love-story, but be sure to clothe your ideas and amours in fine and choice 
language, so that people won't object to it." The novelist takes the hint ; 
a refined, smutty novel is written, and then the Devil finds some party to 
publish it ; which he has no trouble in doing, since there are plenty of men 
with more money than principle that are willing to publish trash rather 
than anything sen-ible. The novel is advertised and soon becomes popular 
among the amorous classes of society, especially those who don't appear to 
have much else to do but to read books that ruin their own souls. The 
Devil smiles over his success, and like an ambitious money-seeker just begin- 
ning to make a fortune, he looks around to see how he can give humanity a 
stronger dose of novelistic love-filth to excite and pervert their passions. 
With his keen eye and intuition he discovers his subject in the form of a 
beautiful and popular actress, whose love for money is much stronger than 



15 

her love for morality. A quiet suggestion impresses her with the idea that 
it would be a capital plan to dramatize the novel and put it upon the stage. 
No sooner is this thought than great preparations are made to produce it 
in a popular and fashionable theatre. Thither all the theatre-going 
bald-heads and sensational class flock like swarms of bees. According to 
time-honored usage, the bald-heads secure and occupy front seats, where 
they can feast their amorous eyes on pretty women, and see and admire 
how beautifully they are dressed, or rather undressed. There they can 
study female anatomy, in living form, to their heart's content and soul's 
damnation. The Devil is there too, and as he looks into the faces and 
hearts of his duj^es, and sees how well his own image is being impressed 
upon their countenances, he fairly chuckles with delight, like a negro who 
has just eaten a watermelon that he has not paid for ; and then the Devil 
says to himself, "Ha! ha! what fools these mortals be." 

But Satan continues his going to and fro, and in his walk among 
families he discovers a handsome young man of the dudish order, whom he 
desires to ruin. He is his mother s darling, his father's pride and the pet of 
society. He goes to church and Sunday-school, and, perhaps, takes an 
active part in some branch of church-work. His company is sought for at 
social gatherings, and the girls are infatuated with him ; in fact, he is 
idolized among all his friends and acquaintances. Everything goes charm- 
ingly till Satan gets his eye on him, and desires to see of what kind of stuff 
he is made. So the Devil artfully whispers to this young man's parents : 
" You have a fine, handsome son ; you ought to be proud of him, as every 
one else is; you must pet him, praise him, flatter his vanity, and as he is 
such a nice, gentle boy, let him have his own way. He is too nice and 
gentlemanly to be put to anything that looks like work ; you must fit him 
for a profession, or some good position where he will gain admission to 
wealthy homes, and be an honor to the family name." So the father looks 
around; and being a prominent business man himself, well known and of 
good reputation, secures his son a position in a bank, where his good looks 
and winning ways gain him the confidence of the bank-oflicers, who soon 
give him a position of great trust and freedom, till he does about as he 
likes. Meanwhile his vanity expands like a pair of opening bellows, and 
in his proud imagination he feels himself going up, up, up like an inflated 
balloon. His circle of acquaintances widens, especially among the fair sex, 
who dote upon him and regard him as a splendid matrimonial catch. They 
smile on him and praise him ; he feels flattered, and his heart glows within 
him till his chest is hardly big enough to hold it. All this time the Devil 
has been looking him over and sizing him up, just as a sporting-man does 
a pugilist or race-horse that he wishes to bet on. He discovers a weak and 
soft spot in him : this darling son is very fond of pretty women, like most 
of the handsome, dudish young men of effeminate natures. There is where 
the Devil proposes to attack him ; so he puts him in the way of some gay, 
frolicsome, dancing young women and fast young men. They soon make 
inroads upon his moral principles, which were not strong to begin with. 
The fascinating manners and winsome ways of the gay girls break into his 
affections, and capture his heart till he* is almost beside himself. The 
Devil now sees it is time to make another move ; so he suggests to one or 
two of the young man's fast male companions to show him the sights some 
night. He takes the bait in the form of an invitation, and with merry 
hearts and bounding steps they lead him from place to place and house to 
house, and for the first time he enters the gilded palaces of sin, where his 
eyes gaze in wonder upon the ravishing forms of wicked beauties, decked 
in diamonds and costly raiment. They cast their bewitching smiles upon 
him, and send their seductive glances darting through his tender heart like 



i6 

arrows. He is captured ; his honor, integrity and religious principles have 
received a mortal wound ; he yields a willing victim to evil influence, and 
falls a T^-iiling slave to his own passions and vanity. The Devil smiles — he 
has got one foot in this young man's heart and one arm around his waist, 
but his conquest of the soul is not complete. There is one more act in 
the drama ; the young man is only just started in the broad and appar- 
ently pleasant road of sin. He soon discovers that to indulge in these 
alluring sinful pleasures requires more money than his income will admit, 
because being a '''nice young man," and having always been particular to 
associate in select society, he cannot associate with the cheap and common 
closs of fast-women, for there is caste even among the outcasts of society'; 
so he must needs select the most fashionable and fairest among the wicked 
beauties, and his vanity makes him seek to be not only a pet, but a lion 
among them in lavish display of money and presents. But where is the 
money to come from? He cannot ask his parents for it, because they 
would want an explanation of what he intended to do with it. Here the 
Devil stejjs up to him, and ingeniously suggests or sets him to thinking for 
himself : '' I am a clerk in a bank, I have the entire confidence of my 
superiors, I have access to the vaults, and what good is a bank if a fellow 
can't get money out of it any time he wants it ? It is risky to take it I 
know, but then my previous good name and the high standing of my 
parents will get me out of a bad scrape if I should be discovered or 
caught." So he helps himself liberally to the bank's funds — the hard- 
earned money of merchants and honest laboring men — till he is discovered 
and goes to the penitentiary, or skips in time to reach a foreign land to 
live in exile. Then the Devil pats him on the shoulder and, sarcastically 
laughing, says : '"Ha I ha ! my boy, I have got you now ; to hell you will 
go ; " and sure enough to hell he does go, unless the Almighty " plucks 
him as a brand from the burning." Born with a silver spoon in his mouth, 
it corroded and poisoned him. 

Let no man foolishly persuade himself that there are no external 
agencies acting upon his mind and heart; as well deny that the great 
univei'se of worlds which surrounds our globe does not exert any influence 
upon it. Tnere is the physical universe and the spiritual universe — 
physical corruption and spiritual corruption — forces of good and forces of 
evil; and like as subtle forces come to our earth from far-olf planets, so the 
subtle and unseen influence of spiritual beings, either good or bad, may act 
upon our spmtual nature. As to whether the Devil acts directly upon the 
propensities and selfish sentiments of human nature, thereby exciting them 
to action; or whether he does it in an indirect manner by putting influences 
into operation and moulding circumstances so as to tempt the human heart. 
may be a question for discussion. But that evil influences from without do 
operate upon the soul, seems to be pretty clearly established by the history 
of the race and individual experience. Our bodies and even our minds are 
affected by climatic influences. Persons of tine sensitive natures can feel 
every change of the atmosphere, from their feet to their head; they will be 
heatlhy or sickly, exalted or depressed in spirits, mind clear or dull 
according to the temperature, purity and electricity of the air and the 
amount of ozone that it contains. Even the moral and religious sentiments 
and feelings of man are influenced by the atmosphere; how much greater 
then must be the influence of the spiritual forces which act upon the soul ; 
because spirit can act upon spirit^ being of like nature, much easier than 
matter can. 

But demoralizing people is not the only way Satan does his work. 
Degenerating the body, and alon^ with it the intellect, is part of his plan 
in the ruin of the race. All the diseases flesh Is heir to is the residt of sin 



17 

— tlie violation of spiritual and moral laws. All tlie coarseness and 
brutality in human nature, all the viciousness and low order of intelligence, 
and all the bad habits which men and women fall into, may be traced to the 
agency of the Devil. Cunning is at the bottom of nearly the whole of it; 
because cunning not only imparts a secret love for sin and works in 
a disguised and underhand way to bring it about, but its very nature is 
meanness and dishonesty: hence it suggests all sorts of ways and means of 
making money, and the more cunning a man has in him the less he cares 
about the morality and integrity of his business and the means that he 
employs to make it a success. Whether his goods or his services will benefit 
humanity or injure it, is immaterial to him if he can only make money. All 
the adulterations in foods and drinks are due to cunning in persons who manu- 
facture and sell them. The growing, making and selling of things positively 
injurious and degrading to the body is suggested and carried on by 
cunning. Whatever is degrading to the body not only lowers the standard of 
intelligence, but strengthens and brutalizes the propensities and passions. 
Hence the whole calendar of crimes may be directly or indirectly traced to 
cunning. This is one of the Devil's ways of injuring the race — lowering the 
organic quality of people so as to lower their tastes and brutalize their natures. 
And the use of all impure, injurious, coarse and adulterated foods and 
drinks is what lowers the tone of the whole man and inclines him to adopt 
bad habits, which leads to the vicious and beastly indulgence of his passions. 
Among the chief agencies which defile the body, and through it the mind 
and soul, I may mention intoxicating drinks, especially the adulterated 
kinds — tobacco, pig-meat, tea and coffee. The effects of liquors are too well- 
known to need comment here, and even the bad physical effects of tobacco 
are quite apparent in the desire of the smoker and the dirty chewer to be 
constantly indulging in the habit. It so affects the nervous system that the 
more they smoke and chew the more they want to — just like the drinker. 
And the effect of tobacco upon the mind and character is shown in the 
tobacco-user's selfishness and unmannerly conduct. They seldom care about 
the rights and feelings of others, or how much they annoy them by puffing 
smoke into their faces and down their throats, so long as they can gratify a 
useless and unnatural habit. They will smoke or chew and spit anywhere 
and everywhere they are not positively prohibited. As to pig-meat, look at 
the kind of flesh and blood it makes ; look at the hog-raising, pork-eating 
farmer, and compare his face, body and mind with a man in any occupation 
whose diet and habits of life are fiuer. Look at the man who hangs around 
.saloons and lives on beer, ham sandwiches, sausages and. similar food. As 
for tea and coffee, look at the sallow faces, yellow eyes, shattered nerves and 
excitement-loving natures they produce. Whence comes this love of sensa.- 
tions and desire for a life of excitement, if not through a highly-wrought 
and over-sensitive or stimulated nervous temperament ? Think of how 
many young people, as well as those of mature years, plunge into a fast and 
dissipating life just because the humdrum and monotony of home or every- 
day life is too slow for them. What mean gambling, horse-racing, prosti- 
tution, betting, prize-fighting, and fast-life generally, but the love of excite- 
ment ? As yet I have never seen a horse-race, but I am told that the women 
who visit race-tracks, when they see the horse they have bet on come in the 
winner, jump on the seats and shout and wave handkerchiefs and act like 
lunatics. I am aware that betting is due largely to approbativeness and a 
desire to make money fast and easily; but take away the excitement asso- 
ciated with it, and I doubt if much of it would be done. The Devil, then, 
by injuring the body and exciting unnatural desires and tastes, leads men 
and women into folly and vice. He has induced men and ^voraen to use, 
eat, drink, see atid hear things that excite and irritate the nervous system, 



i8 

thereby creating a desire for excitement, sensation, activity, and whatever 
tends to stir up and keep up the animal spiiits. Things "were quiet in the 
Garden of Eden till the Devil visited that place ; then he soon got up excite- 
ment and a sensation that made things too lively for Adam and Eve to stay 
there. The quiet of many a happy home has been likewise disturbed, when 
everything was peaceful and lovely till the Devil visited it and got into the 
heart of one of its members, who soon strayed from the path of innocence 
and plunged into the whirlpool of worldly excitement. Yes, cunning is the 
most devilish thing I know^ of; it will smile and murder at the same time — 
just what the Devil did when he tempted Eve ; he disarmed her of suspicion 
as to his real character and purpose by appearing in a sweet, winsome and 
fascinating expression, for we must not suppose that the serpent before the 
fall, or the one represented in Eden, was a venomous or repulsive-looking 
reptile; it was probably a pet of the Garden, 

* Cunning is associated with business, as well as with theatrical talent; 
in fact, I hardly know w^hat it is not associated with pertaining to worldly 
matters ; it is full of all sorts of devices and schemes to carry out a plan or 
w^ork a principle. It has tilled the Church with hypocrites, and lowered 
the standard of politics till the word politician is a by-word for all sorts of 
jobbery, frauds and deception ; in fact, cunning is the chief ingredient of 
the politician. 

The cunning class of people, whose love is more or less tainted with lust, 
are always putting a wrong interpretation on the love-actions and feelings 
of the frank, open and purer-minded people. It likes scandals and intrigues, 
and is always at the bottom of that species of immorality. 

Cunning makes light of most everything serious, grand and noble; 
this is why it changes the love-passion from pure aifection into lust. It 
tries to see the funny and ridiculous side of everything, laughs at lovers, 
takes a loose view of marriage, and makes people plunge into it thought- 
lessly and recklessly. It tempts them to marry for almost any motive but 
the right one — namely, pure love. Thus the Devil is enabled to get his 
work in by breeding, through bad marriages, discontent, misery, sin and 
crime, nntil he makes the homes of many families a little hell on earth. 
Yes, cunning likes to teaze and tantalize, and delights in doing any kind of 
mischief. Even benevolence, generally called charity, is largely under the 
domain of cunning — persons give, in perhaps the majority of cases, for 
some selfish purpose or motive; their giving is purely a matter of policy. 

Cunning has done much to weaken the spiritual influence of the church, 
because it sends thousands there chiefly for business purposes. Their 
religion, if it might be called such, is only a mixture of formality and 
policy. Such cunning is illustrated by the device of a w^oman who opened 
a confectionery-store, and then attended a prominent fashionable church. I 
do not know that she joined the church, but she did the Sunday-school, 
and became a teacher of a class of girls. Of course, she soon gently gave 
the girls to understand what her business was and where her store was 
located. They called to see her; they saw the candy; their mouths watered 
for it; they bought some; then told their mamas about their dear teacher's 
store, and in a short time she had a large business; and, as she remarked to 
a friend, she found it ^:>«z<:^ to go to church. And yet I venture to assert 
that if that woman had been engaged in some more intelligent occupation, 
some work of reform in which she was heart and soul in earnest, struggling 
hard for success, she would have received little sympathy, and perhaps still 
less financial aid. Cnnning helps cunning, and in this world where there is 
a vast amount of it, honesty and sincerity have a hard time getting to the 
front or receiving proper recognition. But honesty will triumph over 
cunning some day, and as far surpass it in power and glory as does the 



splendor of the tioon-day sun eclipse the glitter of the tiniest star in the 
far-away heavens. 

The want of a better knowledge of human nature and greater 
familiarity with the signs of character as portrayed in the features, is one 
of the main reasons why parents so often allow their sons and daughters to 
fall into the society of unworthy companions. To become the associates of, 
or even occasionally meet those whose natures are prone to evil, is a matter 
of very serious importance, and it is the sacred duty of every father and 
mother to jealously guard the formation of acquaintances by their children. 
Character forms chr^racter, and is perhaps as great a factor in the moral 
education of children's minds as the training that they get at school. To 
protect those who are inclined to be good from those who are inclined to 
be bad, requires a keen, discriminating eye that can readily detect the 
phases of character pictured in the countenance ; and how can either 
parents or their children acquire this ready gift unless they study and 
become familiar with Piiysiognoiniy as a science? Their own intuitions 
will help them to a certain extent, but it generally leaves them short at the 
very point where they need specific or pointed and exact knowledge. 
Intuition tells its possessor that there is something commendable or object- 
ionable in the countenance which it reads, and there it generally stops and 
renders scientific knowledge necessarj^ in order to determine what those 
points of character are, and what peculiarities of mind and body produce 
them, and how they are to deal with them. To teach young people to read 
character is to aid them in understanding themselves as well as their 
neighbors; to defend themselves against tlie evil-disposed persons who beset 
their path through life, and fit them to train and defend their own offspring 
in after years, and thereby improve the race as generations come and go; 
which would eventually do much towards destroying the works and power 
of his Satanic Majesty over the human race. 

Let Physiogxomy prevail, and be taught to rising generations, for just 
in proportion as its principles are understood and practiced will crime, 
insanity, sickness, poverty and misery decrease, and the race march on to a 
higher and grander sphere of existence. 



Independence. 

The membership of churches is recruited chiefly from women and 
children. This is due largely to the fact that children and women have 
more of the spirit of dependence than men have. When men get into 
business and begin to make money they become self-willed, proud and inde- 
pendent, and feel or persuade themselves that they have no need to rely 
upon the Lord or anybody else. This is not a world or life in which we can 
afford to play a game of independence ; we are all dependent upon one 
another, and especially upon our Creator, no matter whether we are rich or 
poor, learned or unlearned, strong or weak. When a man becomes the head 
of a household, as well as a business, he too often leaves his wife and chil- 
dren to attend to spiritual matters, vt'hile he devotes all his time and energy 
to business, till he finally dies without God and without hope, wdien he 
discovers that his independence is of no avail, and his dependence too late 
to carry him across the river of death. 

And what is true in religious matters in this particular is also true in 
worldly affairs. There are men so independent in their business ideas that 
they are unwilling to take a suggestion from any one. I once undertook to 
give a word of advice to a young man who had started in a business con- 
cerning which he had little knowledge or experience. I saw that he not 
only lacked business ideas, but was unfit for the occupation, and that was 



■vvhy I ventured to give him a hint or two. But he was too big-headed and 
pig-headed ; and being backed up with money by his widowed mother, he 
was very independent also, and therefore scornfully rejected my advice. He 
inew, he said, how to run his business ; to which I replied, that he would 
probably run it into the ground ; and, sure enough, he did so in less than 
two years, and ruined his mother financially, as well as himself. 

#.The spirit of independence makes persons feel that they are able to do 
for themselves all that is necessary, especially in moral and religious affairs; 
hence, they reject all human and divine aid to save themselves or elevate 
themselves to a higher plane. There is a sense in which independence is 
right and manly ; but it is in its perverted use I speak of it here, which is 
decidedly unmanly and unjust. It is the outgrowth of a proud and self- 
willed nature, rendering people unwilling to be led or influenced. No won- 
-der that the proud heart is an abomination to the Lord, because it ruins men 
in worldly and spiritual matters, bars millions from the Kingdom of Heaven, 
and will people sheol with a vast congregation of independents. 




Arabi Pasha. 

The face of a base and treacherous soul. The eyes are artful, tricky and devil- 
ish. He may be smart in some respects, but he is a lon^ way from being good ; there 
is too much of the animal and even the brutal nature and not enough of the moral 
and sph'itual in him. He has no desire and but little ability to adapt himself to other 
persons or to cu'cumstances ; must have his own way and follow out his own ideas, 
-iind win resort to much scheming and many subterfuges to accomplish his plans. A 
man whose friendship and confidence one could not be sure of twenty-four hours. 
His character and life are controlled by his propensities and passions, wliich are 
remarkably strong ; and his tolerably good intellect is made subservient to their 
gratification. 



21 

Politeness. 

Of all the shams this sin cursed world abounds with there is none 
greater than the code of etiquette which passes for politeness among civil- 
ized and fashionable circles of society. It is a sham, because it is founded 
on a false principle and practiced in a deceptive and heartless manner. The 
etiquette of fashionable circles says you must evade, lie and deceive, rather 
than be frank and truthful, if by so doing you will give offence. The very 
people who pretend to be so polite are very often the most impolite, because 
their politeness is simply the result of what might be termed society educa- 
tion: it is something put on for the occasion, without any real meaning; a 
sort of cat-like simulation, that would smile on you one minute and treat 
you meanly the next. According to a cable despatch to the New York 
World, refemng to the thousands of people who left Nice — a fashionable 
resort in the southern part of France — just after the recent earthquake, it 
would appear that the politeness of the fashionables was very shallow, for 
one shock seems to have shaken it all out of them. The scenes at the rail- 
way station are said to have been discreditable and humiliating. The following 
sentence from the despatch will perhaps serve to show that fashionable 
politeness is a thing fit to serve humanity only when all is sunshine and 
prosperity: "Since the trains recommenced running, the place (railway 
station) has been crowded night and day with fashionable but terrified 
fugitives, who have scrambled and at times almost fought for tickets. '^ 
Hence the reason why I have so little faith in or regard for society etiquette 
is because the moment you touch the selfishness of those who practice it, their 
boasted politeness disappears, and they think and care only for their precious 
selves. Any form or kind of politeness that does not spring from the heart, 
combined with moral principle, is not worthy of the name. The people 
who smile and fawn and fuss over you, when they think it is to their honor 
or interest to do so, will be the first to snub you, drop your acquaintance, 
arid in various ways show their teeth of enmity the moment you do some 
little thing to displease them, or they think they discover your society, 
acquaintance or patronage is not desirable — all of which goes to show the 
hollowness and mockery of their previous pretended friendship. Such pre- 
tensions of politeness and etiquette are not only a sham, but a sin, and far 
worse than the apparent blunt and abrupt manner of showing and express- 
ing one's approbation or displeasure; because the latter is a true and honest 
reflection of the feelings and will of the person, whereas the former is 
false; it is like the chameleon — changing its color to suit the occasion. 

I remember a conversation that I recently had with an intelligent 
gentleman while riding on a street-car. Some little incident had caused us 
to enter into conversation, though strangers to each other. "We were dis- 
cussing street-car politeness, or, rather, impoliteness, and the awkward way 
Americans have of crossing their legs and sticking their feet up in every- 
body's way, when suddenly he asked me who I thought are the most polite 
people in the world. I replied that the French have had the name of being 
so. " Yes," said he, " but that is a mistake; a Frenchman will, after com- 
mitting an offence and he becomes or is made aware of it, turn to you in a 
suave manner and say, 'I beg your pardon, sir,' and then go right on and 
commit the same offence over again. The most polite man," he continued,. 
" is the blunt Englishman, because he is tender-hearted, and feels and means 
what he says." And that is what I should call true politeness: not so much 
the exact form or words in which a thing is done or said, as the underlying 
motives and feelings which prompt the actions or words. Not that it is^ 
necessary for persons to be rude, coarse, inelegant, or even impolitic, in 
actions or words; but there should be genuine sentiment and real earnest- 
ness back of all one says and does. One common kind of impoliteness is 



what I call "flippant promises:" that is, making a promise one has no idea 
of fulfilling or without caring or giving one's self any anxiety whether the 
engagement is kept or not. If convenient, it may be ; if not, it may be 
neglected with as much indilFerence and as little compunction of conscience 
as would be shown by an uncultivated savage. 

I once belonged to a society that pretended to teach sesthetics and 
social culture; and yet I think that I saw as much impoliteness in behavior 
among some of the members, and utter indifference to the keeping of prom- 
ises, as in any society with which I was ever associated. Even the leading 
member, in the matter of etiquette, seemed to have little regard for the 
keeping of his word, if it were a little inconvenient to do so. Some people 
lay great stress on manners at social gatherings and at the dinner-table — 
certain rules must be observed as to how you act, speak, and use your knife 
and fork, spoons, etc. ; and yet I have found these same people exceedingly 
impolite in other things of far greater importance. The true principle of 
politeness and social etiquette is, or should be, based on the Golden Rule — 
viz., "Whatsoever ye would that others should do unto you, do ye even so 
unto them." 








Frank Rande. 

He was a Wastern desperado who killed four horses, five men and wounded 
five or six more. He was sent to the penitentiary at Joliet, 111. He had a morose. 
irritable, repulsive disposition. The harsh expression about the eyes, caused chiefly 
by the lowering of the eyebrows and the wrinkles running up from the root of the 
nose, shows him to be a man of very disagreeable and forbidding character, easily, 



23 

provoked, aud possessed of much subterfuge ; lieuce be was a hard man to catch or 
corner. 

Nervous irritability is one cause of murder, especially when combined with 
a coarse or low organization. Add to these conditions a deficiency of veneration and 
affiibility with i^lenty of cunning and a licentious nature, all of which are shown in the 
face of the above engraving, and you have a complete murderous disposition which 
needs but a slight provocation to make itself manifest Bad diet and cooking will 
very soon put a weak stomach in a man like Rande into a condition to stir up the evil 
propensities and goad them on to do the Devil's work. And I venturo to assert that 
if Rande had inherited a better stomach, and it had been kept in a healthy state with 
good food well prepared, and he had been blessed with good home-influence, he 
would have been a different man. The present system of eating, drinking and cook- 
ing is enough to ruin the stomach of an elephant. 



Impoliteness. 

To be imi^olite is a violation of moral principle, a sin against our neigh- 
bor. It is a disagreeable phase' of character that generally inflicts its own 
punishment. When manifested in a parlor or any social gathering, it puts 
a damper on all present ; and when two persons possessing this mental 
deformity happen to display their oddity at such- a place and time, they 
create a scene not easily forgotten. 

An instance I have in mind will serve to illustrate the social unpleasant- 
ness of impoliteness. Several years ago a man was executed in a town in 
one of the Eastern States; his wife and daughter, feeling the disgrace cast 
upon the family name, decided to move to the West to reside. Shortly 
afterwards a gentleman went from the same town in the East to the same 
place in the West who of course w^as familiar with the name and family his- 
tory of the widow and daughter, though unacquainted. In the course of 
time, one evening the gentleman and daughter met at a social parlor-gather- 
ing at one of the neighbors of the town. For some reason the girl took a 
dislike to the man, and, having inherited perhaps some of her father's ugli- 
ness of temper and disposition, was not slow to show her dislike by abruptly 
snubbing him. Stung by one or two rebuffs in the presence of the guests, 
he resolved to get even with the girl by humiliating her before the assem- 
bled ^arty. So he bent all his wits and energies to accomplish his purpose, 
which he finally did, to the social downfall of the young woman, and, I 
presume, her mother also. Approaching her, he said in tones loud enough 

for all to hear : " Miss , I believe you came from , in the State 

of ; did you not ?" " I did,' she replied. "Then," said he, "you 

and I have the honor of coming from the sarne place." " Indeed," she re- 
joined, in a loud, sarcastic tone of voice ; *' I am sorry to hear that." " So 
am I too," he replied, in equally strong voice, "for I understand ^^our father 
was hung there a few years ago for murdering a man." The consternation 
of the young woman and the scene that followed can better be imagined 
than described. A little more politeness on the part of the young lady 
would have saved her much mortification and the loss of the esteem of her 
friends. 

Another incident will serve to show how impoliteness affects persons in 
business affairs. The following is from The Decorator and Farnisher^ a 
monthly journal devoted to house-furnishings : 

The impudence of employees has been a fruitful topic in several of our exchanges 
for some time past, and the ill effects of such a policy from a business standpoint has 
been indignantly enlarged upon. It is mortifying and perhaps exasperating to be treated 
discourteously by a clerk when one calls at a business place upon business, but there is 
an edge taken off by the fact that it is an employee, and the expression is not that of the 
firm itself. When the head of the firm or other members of it indulge in incivility, as 
they frequently do, the insult is a decided one, and there is no compensating quality 



24 

about it. Possibly this example may set the note that is played upon by the employees. 

We experieoced an incident not long since that illustrates the inexpediency of 
omitting politeness from the ordinary coocerns of business. We had occasion to have a 
number of electrotypes framed of gold and silver medals awarded by various exhibitions 
to a large concern here. We called at a prominent frame-maker not far from Fourteenth 
Street with the bulky package in our hand. We approached the gentleman whose name 
was over the door, who is the .sole proprietor of the concern, and without giving us an 
opportunity to explain our call or look'ng up from his paper, he said, " We don't want 
to buy anything to day and don't want any advertising," in a very surly tone. 

■ Then it was our turn, and we told him what we wanted, and opened up our 
package, and he apologized and we talked business, and he finally gave us an estimate 
on the fifteen frames, fSOO ; we tied up our electros again, and for three minutes we 
discoursed with him on the subject of civility and took our work elsewhere for the same 
money. That's the only way to reach such cases. 

We went in fully determined to ieave the work there, for we knew it would be 
well done, and the man's own needless act was all that stood between him and probably 
one hundred and fifty dollars profit.— /Se^^., 1886. 

The cause of impoliteness, Phrenologically considered, may be due to 
a deficiency of either Agreeableness, Imitation or Veneration, generally the 
latter ; because, when a man lacks veneration, he is not only deficient in 
reverence, but in a feeling of respect for others — for humanity as well as 
Divinity. If both Veneration and Agreeableness are wanting, he will be all 
the more marked in his impoliteness, because he will not try to please and 
win others ; in fact, he will hardly care whether he pleases or offends, espe- 
cially if the propensities are more active than the moral organs, and if all 
three faculties — Veneration, Agreeableness and Imitation — should be de- 
ficient, he will be blunt, indifferent, and show his impoliteness in a very 
plain and unmistakable and generally offensive manner. And if in addition 
to these deficiencies, the individual has large Approbativeness and a pug- 
nose, you will have an exhibition of impoliteness in its most concrete, una- 
dulterated and disagreeable form. All the oddities and imperfections in a 
man's character arise from the oddities and imperfections of his organism. 
A well-balanced character must have a well-balanced brain and body. To 
know the philosophy of one's faults and how to correct them, should be the 
aim and study of every human being. To go through the world with a 
warped mind is like passing through life with a deformed body. " A word 
to the wise is sufficient." 



False Pride. 

One Sunday while riding in a Broadway street-car, three colored ladies returaing 
home from the Fifty-third street Africo-American Baptist Church, got on and took 
seats. After passing another block, a young man of decidedly dudish type also entered 
the car. He was plainly though fashionably dressed ; his mustache artistically curled 
at the ends, and he carried a gold-mounted cane. There was a vacant seat beside one 
of the colored ladies, but he would not take that, preferring to stand till some of the 
passengers on the opposite side of the car squeezed themselves together to make room 
for this conceited biped to rest his proud flesh. The colored woman presented a respect- 
able appearance and had a good tace, much better than the dude's, for, judging from 
the expression of his eyes, his heart was as much blacker than the woman's as was her 
skin than his. Oh, pride, what a foolish thing thou art, and what fools thou dost make 
of humanity. 

The last Meeting of the Physiognomical Society was held February 8, in 
Dr. Farrar's Apartments, in the Bensselaer, cor. Broadway and 32d Street. Miss Ella 
Hersey sang as a substitute for Mrs. Belle Cole, who was unable to be present: and 
Mr. C. J. Bushnell, of the Calvary Baptist Church Choir, also assisted in entertaining 
the audience with choice songs. Miss Mabel Stephenson, the Magnetic Child Artist, 
enlivened the meeting with her humorous selections. Prof. Willis spoke on the practi- 
cal application and need of Physiognomy giving a few brief delineations of faces. Mr. 
Justus Wood made some interesting and eloquent remarks in favor of the study and use 
of Physiognomy, which closed a very pleasant Parlor Beception and Entertainment. 
Mr. Parkinson, the Photographic Artist, was the accompanist of the evening. 



3Jissionary's hand, 
■Clergyman's study, 
Student's outfit, 



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MMM FACES, WHAT THEY MEIN ; 

or HOW TO READ CHARACTER, 
By JOSEPH soi:ns, m.d.. 

Author of " Physiognorny Illustrated ; or. Nature's Eevelationa of 
Character," and of numerous x>opular lectures. 




1. CHARLEMAGXE; 2. BOSWELL; 3. CINGALESE; 4. LOCKE; 5. TAS- 

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The above novel form of illustration was designed ijyDr.bimms, 
and is a fair example of the originality tliatpervadesbis writings. 
The paper covered book here offered at ouly fifty cents per copy 
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heretofore unrecognized, and their facial signs. It contains val- 
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Dr. Simms, Is throughout the English speaking world recog- 
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We cannot too strongly recommend it." 

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Price 50 cents. Cloth, $1.00. Agents Wanted. May be ordered 
as a HEALTH Monthly Premium. 



jgS^Dr. Simms' great work entitled 

PHYSIOGNOMY ILLUSTRATED, 

or Nature's Revelations of Character, of which thousands have 
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that it is a curious and captivating book, of vast interest to all 



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MARVELOUS 

MEMORY 

DISCOVERY. 

\riiolly unlike artificial systems. 
Any book learned in one reading. 

FcNDAMENTAL PRINCIPLES Of the Loisettian System: 

I. WhoUv unlike Mueraonics in conception. Process, Develop- 
ment and Kesnltg. ' ' - ^ 

II. The Natural Mc-niory Restored to its Tight use and made 
power.ul. Preciselr as the Microscope and Telescope oonstitirte a 
scientific estension of the Xatural Eyesijrht.so is the scientifically 
trained Memory an extension of the Narural Memory. 

in. The power of Continuous Attention growing apace with 
tae Memory. 

JV. Memory and .attention being: strengthened to the highest 
degree by the fire les-ious. the system is no longer used, except in 
rare cases at first, and alterwards'in none at all. 

"'Prof. Loisette ^ave me a new memory "—Hon. 

Jadah P. Benjamin "It has greatJv strengthened 

my natural memory"— Hon. W. \V. Astor. late U. S. 

Minister to Italy ''Prof. Loisette's svstem appears 

to me to warrant the strongest indorsement"'— John 

C. Minor, M. D. " I regret that it did not form a 

part of the curriculum of our schools "—Stephen 

Eand, Esq , Paymaster of the U. S. Navv '• There 

is not one institution of learning in the laud that 
would be without its aid if its worth were known "— 
Rer. A. J. Mclnerney, Rector of St. Marv's Church. 
Annapolis "I have formed one class' by corre- 
spondence, and have decided that hereafter I shall 
try to induce all my students to master this system 
before they engage in their linguistic studies under 
mydirection"— Rev. Francis B. Denio, Professor of 
Hebrew in the Bangor Theological Seminary — "Prof. 
Loisette's .system is a great boon not onlv to the stu- 
dent of shorthand, but to the veteran reporter "— W. 
\v. Wilson, Stenographer. 

"Since learning your System, I find I can soon 
learn to play any piece of music without notes, a feat 

impossible to me formerlv" -Eliza Cawthorne "Xo 

man has a memory so poor that this method will not 
greatly aid it ; nor has any one a memorv so good as 
not to stand in need of the help which it'can furnish" 

Prof. \ym. R. Harper, of Yale "By his System I 

hav-e already learned one book in one reading, and I 
intend to learn many more in the same wav"— Sir 
Edward H. Meredyth. Bart. "I confidently recom- 
mend your system to all who desire to strengthen 
their memory and cure their mind wandering"— Ber- 

na-'d Elhs. Esq. "It is a perfect memory svstem"— 

M eeklv Budget. " I do not say that I made mvself 

T Ty^^'^^"^ Hume or Macaulay. but I do sav that what 
I had learned, I knew perfectlv, thanks to vour 
system. The result was full marks (150) "—Reginald 

b. Murray, Esq. "I have .iust come off top in a 

Bursary examination, and I owe my success in great 
measure to the general improvement which vqur 
system had effected in my retentiveness and acumen" 

Thomas Tait, Esq. "I have no hesitation in thor- 

ougniy recommending the sj-stem to all who are in 
earnest m wishing to train their memories effectively 
and are therefore willing to take reasonable pains to 
obtain so useful a result "—Mr. Richard A. Proctor, 

the Astronomer " Prof. Loisette did not create a 

raeniory for me : no, nothing of the kind. And vet he 
did for me what amounted to the same thing, for he 
proved tomethat lalreadv had a memory, a thing 
which I was not aware of till then. T had before 
been able, like most people, to store up and lose 
things m the dark cellar of my memory, but he showed 
me how to light up the cellar. It is the difference- 
to change the figure— between having monev where 
you can't collect it, and having it in your pocket. The 
information cost me but little, vet I value it at a 

prodigious figure"— S. L. Clemens (Mark Twain) 

• There is this all-important difference between other 
systems and that of Prof. Loisette, that while the 
former are arbitrary and artificial the latter is en- 
tirely based upon Physiological and Psvchological 

principles "—The People's Friend "I thus saved 

twenty hours out of twenty-four in learning the two 
sermons "—Rev. S. H. Lee. 

Class of 100 Columbia Law students: two classes of 200 each at 
Yale: 400 at Wellesley College, 400 at Univer.-'itv of Pennsylvania, 350 
at Oberlin College and three Urge classes at Chautauqua. 

Prospectuses sent Post Free, -with opinions in lull of eminent 
people in both continents. 

Ore It inducements to correspondence classes. 

Address PROF. LOISETTE, 

237 Fifth Avenue, New York. 




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GEO. W- PETTIT'S 

School of Music, 

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HENRY a WRIGHT, Principal. 

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